________________
MARCH, 1911.)
BOOK-NOTICE
mahasuram, pādenākranya kanthe cha bülenainam The so-called "Rakshasas" form the transition atidayat. Usually she lifts him up by the tail
from Brahmanical to Buddhist stone statuary.
They have indeed been found in connection with # not altogether elegant device. But in Javanese
sanctuaries of both the two great Indian religions art the goddess is shown standing with both feet
which took root in Javanese soil. The next on the prostrate buffalo. Her triumph over the
division deals with Buddhist images of stone animal-shaped demon is thus more vigorously
which are subdivided into Dbyāni-Buddhas, expressed, and the innovation bears testimony to
Saktis, Bodhisattvas and Bodhi-saktis. Among the superior artistic feeling of the Javanese
the Saktis we note the magnificent Prajsia - sculptor. The ornamental treatment of her gar.
paramita or Transcendental Wisdom, the finest ment also seems to be particularly Javanese.
image of the whole collection, as Dr. Juynboll The Leiden collection counts no less than
rightly calls it. It has been reproduced several twenty-four stone images of Ganeša, besides two times, lastly in Mr. Havell's book above quoted. in bronze, and thus proves that the elephant.
This is probably the reason why it is not found headed god was as popular in Java as he is in
among the plates of the present catalogue. India, Dr. Juynboll, following an interpretation The collection of metal figures in the Leiden commonly adopted in the West, characterizes Museum is particularly rich, and includes seven him as the god of wisdom, arts and sciences. I golden statuettes of Sakyamuni. I may note doubt whether this is quite correct. In modern that in the case of metal figures of small size, India Ganesa is worshipped by all classes of there existe always a possibility of their having society. And not exclusively by scholars and been imported from the Indian Continent. artists. The formula Oxi Ganesāya namal is
The popularity of Padmapāņi in Buddhist Java, found everywhere. My i opression is that Ganesalis avidenced by his freanant ocenrranca in nlastic is essentially a god of success and good fortune. art, the Leiden Museum containing no less than He is the remover of obstacles and this is the thirty-six statuettes of metal, besides a few in reason why he is iavoked at the beginning of all
stone. undertakings, literary or otherwise, and why his
Vajrapani also appears to have been a popular effigy is found over the entrance both of religious
Bodhisattva. A peculiar form is that illustrated and secular buildings.
in plate XIII, fig. 1, in wbich he is shown trampHow little the Javanese Gaņeśa differs from ling on two prostrate figures, male and female, his Indian parent will be evident from tig. 1 of which are supposed to represent Siva and plate VI. The standing Ganesa reproduced on Parvati. It deserves notice that the 80-called plate V, fig. 2, is of a much more unusual type, Tantric deities of Indian Buddhism in its but in Java also such standing figures appear to ultimate scage do not seem to occur. be extremely lare.
It can be no matter of surprise that the god of I have already referred to the temple guardians, riches must have been one of the most populy usually called Rakshasas, of which the Museum deities. He played evidently a prominent part in contains twenty-three specimens in stone. They domestic worship as he is seldom found figured are dernoniacal figures of savage appearance with in stone, whereas metal statuettes are very protruding eyes, tusks, and dishevelled hair, and numerous. The Leiden Museum has thirteen, beard or moustache. They are represented either that of Batavia no less than twenty-five specistanding or crouching, and armed with mace or mens. He is usually represented with a mongoose sword. Sometimes they wear skulls and cobras (Viverra ichneumon) in his left hand, out of as ornaments. It has been questioned whether whose mouth some disks seem to be falling which the designation of Rakshasas under which such are either meant for pearls or pieces of money. temple guardians are known among Javanese M. Foucher has pointed out that originally this archeologists is appropriate. There would be attribute of the god of wealth was not the live more reason perhaps to call them Yakshas, as we mongoose, but a pouch made out of the skin of know that in early Indian art Yaksha figures that animal. In the oldest examples from occur both as Atlantes and as guardians of Gindhira aud Mathura the attribute in question sacred monuments.
is a simple money-bag. Durgãsaptaiati (Bombay 1871) ILI, 87. C. the brage image of Lakshapa Devi at Brahmor, Ohamba State, published in A. S. R. for 1902-03 : p. 241, fig. 2 and the bas-relief from Bajaura, in the Kuļu Valley (not Ohamba) reproduced in E. B. Havoll's Bonares the saored olty (London, 1905), p. 167.
CH. Bijdr. Kon. Inst. Volgreekı, 6 Deel VIII.
* Fougher, Iconographie bouddhique, Paris 1900, p. 125. The correctness of M. Foucher's theory is borne out by linguistio evidence, Hindi närla (from Skr. nahila) meaning Viverra ichnowmon and noli a pouch or money bag
